Lectionary Bible Studies and Sermons


Colossians

Paul's ministry to the church. 1:24-29

[Seed logo] Introduction
      In the opening section of Paul's letter to the Colossians, 1:3-2:23, he opposes the false teaching presently affecting the church at Colossae. To those seeking fullness, he makes the point that the "fullness of God" dwells in Christ, and as Christ is in us we are already full. In the section before us, 1:24-29, Paul speaks of his apostolic work. He has sought to make known God's great and wonderful mystery concerning Christ - "Christ in you, the hope of glory". Within an environment of suffering, Paul has worked to make known this secret, once hidden, but now revealed.

The passage
      v24. Paul tells us that he rejoices in his sufferings which he bears for "you" (the church). He rejoices because there is a sense where his troubles benefit the church. First, the troubles serve to build up God's people and gather in the lost. Second, the sufferings are diverted from the church to Paul and his team. God's messianic people must suffer and Paul is pleased to be the recipient of these sufferings on behalf of the church.
      v25. Paul's suffering comes as a servant of the church. As a minister (this word means servant) he sees himself appointed by Christ to make God's gospel-plan, the mystery, fully known.
      v26. Paul has made it his business to reveal a particular Word from God - "the mystery", which in substance is the gospel. This secret wisdom was revealed to the "saints", ie. the apostles, and in particular, Paul.
      v27. The content of the mystery can be summarized as "Christ in you the hope of glory." Here we have the content of the gospel, of the mystery, of the Word of God in its fullness. The false teachers claimed that "fullness" in the Christian life came through submission to the Torah ie. they were nomists (believers who hold that law-obedience both restrains sin, thus maintaining a believer's standing / approval before God, and promotes holiness, thus progressing a believer's standing / approval before God). Not so says Paul. When a person believes in Christ, Christ enters into their being and they receive, as a gift, the full benefits of Christ's death and resurrection. Thus with "Christ in" us we possess the "hope of glory."
      v28. Paul and the apostles ("we") strive to proclaim the mystery, admonishing (warning) and teaching, so that as many people as possible may have the opportunity to stand perfect before God through their identification with Christ ("in Christ") - by grace through faith.
      v29. Against the false teachers, Paul argues strongly for the gospel, since only by faith in Christ can a believer stand perfect in God's sight. Yet, Paul's "struggling" (striving) is not in his own power. Since he is doing God's work, divine energy mightily enables Paul to accomplish his work for Christ.

Ministers and stewards of the gospel
      In our passage for study, Paul the apostle speaks about his "presbyter" role in the church for which he functions as an apostle. In speaking of his role as an apostle he gives us a job-description for a Christian minister:
      First, ministers are servants of the body of Christ. That's what we mean by the word minister; it means servant. This is actually a very positive way for all of us to see our service to the church, whether it is our offertory, or in brass cleaning, flowers, choir, gardening,...... This service is not just to a building or organization, but to the people of God, the congregation. If to the congregation, then it is to Christ.
      Second, a minister's service to the church brings suffering. Actually it's painful trying to do anything for any group of people and the church is not immune from this difficulty. We foolishly believe that Christians won't act sinfully. In truth, the Christian fellowship can be terribly destructive, terribly hurtful. The most hurtful things that have ever been done to me have been done by church people. And I have to admit, I've done my fair share of hurting as well. The more we serve, the more vulnerable we are, the more we will be hurt.
      Third, ministers are commissioned to serve. Commissioned is a far better word than our usual "called". One of the most misused words in Christian piety is "called". Jesus calls on all people to trust him as saviour and follow him as Lord. Those who accept the call are commissioned to serve Christ in a way that effectively employs their gifts. In this sense, we are all commissioned. The presbyter is commissioned to authoritatively proclaim the word. The commissioning is from God because the teaching-gift is His. In response, the congregation recognizes that gift.
      Fourth, a minister's apostolic (presbyter) role is to proclaim the word of God in its fullness. This word is the gospel, it centers on "Christ in us, the hope of glory" - the possession of all the consequences of Christ's death and resurrection. This truth is central to the Christian life and must be the prime subject of Biblical exposition. Sadly, sometimes it isn't. In fact, much preaching tends to focus on doing rather than receiving. It's as if a good sermon is meant to make us feel guilty, when it should actually make us feel free. Notice also how Paul proclaims the gospel. He admonishes his hearers. No softly, softly here.
      Finally, a minister's service in the gospel is empowered. When Christ commissions us to serve him, he supplies the wherewithal to get the job done. Here then is the center of Christian ministry, preaching and teaching the divinely empowered Word of God.

Discussion
      1. In what sense does Paul's sufferings "fill up what is still lacking" in Christ's suffering?
      2. Explain what it means by "perfect in Christ."
      3. Discuss the place of the ordained ministry in the modern church. What is it's function and is there a better way to get the job done?


Notes

Textual notes   Abbreviations,   Bibliography
 
v24
      en + dat. "in" - The preposition may be causal, "I rejoice because of my sufferings on your behalf", but is more likely locative, "I rejoice in the face of / in the midst of my sufferings on your behalf." As to whose sufferings they are, the NIV leaves the matter open. They could be Christ's sufferings, but given the context, they are more likely Paul's troubles as a minister of the gospel, so "my sufferings", NRSV.
      uJper uJmwn "for you" - on behalf of you. "For your sake/benefit." Paul is referring to Gentiles in general, but could specifically have the Colossians in mind, even though he has never met them.
      kai "and" - This common conjunction usually links matters of equal weight and so what follows adds to the opening clause, although here, it even explains Paul's statement that he rejoices in his sufferings on behalf of the Colossians, ie. it is explicative. A phrase like "in fact" would work well here.
      "I fill up in my flesh what is still lacking in regard to Christ's afflictions" - This idea of topping up Christ's sufferings is a rather strange one. The Messiah and his people must suffer. Christ has suffered, a complete offering once and for all, but his suffering images the coming tribulations of the church, here called "Christ's afflictions" (the afflictions of the messianic community). Suffering is, as it were, part of the deal. The Christian fellowship will suffer, somewhere. So Paul sees himself bearing, in his own person, what the church must suffer, and in so doing, frees others from this burden. It's as if Paul pictures a certain amount of suffering, and he is taking the lions share. This frees others, and so therefore, Paul rejoices. The suffering itself may be his present imprisonment, but it is more likely the whole pain of apostolic ministry, "the care of all the churches".
      antanaplhrw (antanaplhrow) "I fill up" - fill up completely on behalf of someone else. "I help to complete ..."
      en th/ sarki mou "in my flesh" - in the flesh of me. "In my body/person." Take note that this phrase actually follows "Christ's afflictions" in the Gk. and so therefore can be read, "I help to complete what remains of Christ's sufferings in my person."
      ta uJsterhmata (uJsthrma atoV) "what is still lacking" - the things lacking, that which is lacking in what is essential or needed*. "What still remains" TEV.
      tou Cristou gen. "in regard to Christ's" - of Christ. The NRSV, "I am completing what is lacking in Christ's afflictions" takes the genitive as possessive, but some commentators try to sidestep the difficult notion of Paul somehow topping up Messiah's afflictions by arguing that it is an objective genitive; Paul is suffering "for the sake of Christ." Other suggestions, with a long history, are that the genitive is either qualitative, "which resemble those of Christ", so NIV, or relational, "the afflictions which result from union with Christ. The trouble is, what do we do with "fill up" and "still lacking"?
      twn qliyewn (qliyiV ewV) gen. "afflictions" - of the tribulations/troubles [of Christ]. The NIV has read this as a genitive of respect. Moule, O'Brien and others take the phrase "the afflictions of Christ/Messiah" to mean "the oppression and affliction of the people of Israel", a phrase similar to "the birth-pangs of the Messiah." As such, the phrase refers to the apocalyptic tribulations of the end days, tribulations which will be experienced by God's people through to the end. Paul is glad to take on more than his share for the sake of the church.
      uJper "for the sake of" - on behalf of [his body, which is the church]. Note this important description of the church as Christ's body, cf.1:18. The fellowship of believers is an integral part of the person of Christ. We are Christ to the world.

v25
      hJV "its" - of which. Referring to the church
      diakonoV (oV) "servant" - minister.
      kata + acc. "by" - according to (NRSV). Possibly in the sense of "by means of/through", so the NIV, or taking a causal sense, "as a result of", eg. NEB.
      thn oikonomian (a) "the commission" - the stewardship, office / plan. A steward is someone with the responsibility to fulfill a particular task, or fill a particular office, and Paul has been set aside / appointed / entrusted by God to administer the office of apostle to the Gentiles. Note, Paul usually speaks of "the grace of God" given to him when speaking of his role as apostle to the Gentiles. cf. 1Cor.9:17. The word is also used by Paul for "God's administration of the world and salvation", O'Brien, Eph.1:10, 3:9. Paul is entrusted to make this "plan" / "mystery" known. Some commentators suggest both meanings are present here.
      tou qeou gen. "of God" - of God. Probably a subjective genitive, therefore, a commission/office "from God."
      thn doqeisan (didwmi) aor. pas. part. "gave [me]" - having been given [to me]. The articular participle forms a relative clause limiting the commission/office to Paul, "which was given [to me]."
      eiV uJmaV "to you" - to you. Probably in the sense, "for your good/benefit", the "your" referring to the Gentiles.
      plhrwsai (plhrow) aor. inf. "[the word of God] in its fullness" - to complete [the word of God]. The infinitive may form a final (purpose) clause, Paul was appointed for the purpose of proclaiming the gospel, but it is probably epexegetic in that it explains the function of Paul's office/commission as apostle to the Gentiles and/or God's gospel-plan . The sense is of fully proclaiming the gospel message, making fully known the content of the gospel. Paul could mean by "complete", to make the gospel fully known to everyone, but it is more likely he means, proclaim the full content of God's message. In v23 he spoke of himself as a servant/minister of the gospel. It is most likely that this "word of God" is the gospel, but the gospel for Paul is the whole council of God concerning Christ, not just a four point gospel message.

v26
      to musthrion "the mystery" - God's secret plan of salvation. The gospel is a "mystery", once hidden, but now revealed to the "saints". This "mystery" is now revealed to them, that they may make it known to all mankind. The term "mystery" does not mean mysterious, rather it means a secret, a secret once hidden, now revealed.
      to apokekrummenon (apokruptw) perf. pas. part. "that has been kept hidden" - having been hidden. Forming a relative clause "which has been kept secret".
      apo + gen. "for [ages and generations]" - from. The sense is temporal; the secret has been hidden from/throughout the former period of time (rather than local, from persons, powers ..... "angels and men" RSV).
      efanerwqh (fanerow) aor. pas. "[but is now] disclosed" - has made known/manifest. The sense of this aorist encompasses a package of repeated "disclosings" to "the saints." The presence of the "now" forces an English translation using a perfect tense, "has been", or a present tense, "is now".
      toiV aJgioiV autou "the saints" - the holy of him. This term, usually translated "the saints", refers to the apostles and sometimes to Jewish believers. Here obviously the apostles. The "him" is God, not Christ = "the holy of God

v27
      oiV "to them" - The saints = apostles. An interesting suggestion by W.P. Bowers has this relative pronoun as accusative, inadvertently attracted to the dative by the grammatical force of "the saints". He suggests that the translation would then be "who God willed should make known how rich is the splendor of this mystery among the Gentiles." Not a bad suggestion.
      hqelhsen (qelw) aor. "[God] has chosen" - willed. The aorist is most likely simple "God willed", it was his settled purpose to make known....
      gnwrisai (gnwrizw) aor. inf. "to make known" - Simple infinitive, to divulge, reveal, ..... the mystery
      ti - Introducing an indirect question as to what has been made known to the Gentiles?
      to ploutoV thV doxhV "the glorious riches [of this mystery]" - the wealth/riches of the glory. A dependent genitive construction. It is likely that "riches" serves to modify the "glory", "the rich glory", JB. "Rich" is used in the sense of God's wondrous blessings, and this added to "glory" (divine splendor), serves to underline the divine nature of the mystery.
      tou musthriou toutou "of this mystery" - The genitive of the demonstrative adjective "this", should probably be read as possessive, so TEV "this rich and glorious secret."
      en toiV eqnesin "among the Gentiles" - The preposition en here is sometimes read as eiV, so "into/to/for/the Gentiles", although the NIV "among" is best. The NIV position of this phrase is probably not correct. In the Greek this prepositional phrase modifies "the glorious riches of this mystery" which is displayed "among the Gentiles." The realization of the mystery is evident among the Gentiles.
      en uJmin "[which is Christ] in you" - Although "in you" is not very conceptual. it is profoundly theological and is one of the many Biblical terms that require explanation. So translations, "in our hearts", "among you", "in your midst" .... are not helpful. It is often argued that the mystery is that we are all one in Christ, Eph.3:6, but this is surely a consequence of the mystery. In Ephesians 3:8, Paul describes the mystery as "the unsearchable riches of Christ" - the glorious blessings that are ours through our union with Christ, becoming one with Christ in his death, resurrection, ascension and eternal reign. The apostles were given the task of proclaiming the riches and the glories of this message (this "mystery") to the Gentiles. A summary of the content of the mystery is given in the second part of the verse - "Christ in you the hope of glory." Here we have the content of the gospel, of the mystery, of the Word of God in its fullness. The message is encapsulated in the simplest possible form. Of course, its simplicity makes it extremely difficult to expound. It has prompted the writing of thousands of words. The false teachers (Jewish Christian nomists) taught, according to Paul, a vain "philosophy", a "tradition" of men. They claimed that "fullness" in the Christian life came through submission to the Torah. Not so says Paul, that path leads only to a curse. Israel's hope is "the hope of glory." It is the fulfillment of the promise to Abraham of a community living in the presence of God, possessing his might, majesty, power and triumph. Israel, now under the curse of God, could never possess this hope. Yet, the "seed of Abraham", the messiah, Christ, has possessed the hope already. As for those who hold on to him through faith, they too possess the hope of glory. When a person believes in Christ, Christ enters into their being as the indwelling Spirit of Christ ("Christ in us"). Once a person is united with Christ, they receive the benefits of his death and resurrection. We are dead and buried with Christ. Our old life of sin is dead in that we are no longer subject to sin's condemnation, nor are we subject to its power (no longer under law therefore, no longer under its curse). Since we are raised with Christ, our new life, alive to God, is a life lived in Christ's resurrection power. Thus with "Christ in" us we possess the "hope of glory".

v28
      oJn hJmeiV "we [proclaim] him" - whom we. "Whom" = Jesus, "we" = the apostles.
      katannellomen (katannellw) "proclaim" - announce. The word is virtually a technical term for the preaching of the gospel.
      nouqetounteV ... didaskonteV "admonishing and teaching [everyone]" - warning [every man and] teaching [every man]. Both present participles describe the form of the proclamation. Lightfoot suggested that the teaching is instruction for believers and the warning is a warning of repentance for unbelievers. Admonishing/warning and teaching the wisdom of God, does not mean teaching Christian ethics, but rather means making known the gospel, the mystery.
      en + dat "with [all wisdom]" - in. Possibly instrumental, "by means of wisdom", but more likely "wisely", with all possible wisdom. The "all" means "extra wisely" rather than every kind of wisdom.
      iJna + subj. "so that" - Final (purpose) clause describing the intended end of the proclamation.
      parasthswmen (paristhmi) aor. subj. "we may present" - Present before the throne of God in the day of glory.
      teleion adj. "perfect" - complete, perfect, mature, whole. The sense is of a person being mature in the faith, particularly in the knowledge of God's word.
      en Cristw/ "in Christ" - "In union with Christ."

v29
      eiV oJ kai "to this end" - for which also. The relative pronoun ho, "which (this)", probably refers to the whole business of proclaiming the mystery and thus, presenting a people perfect before God. The particle kai, "also/and", serves here to specify, it is to this "very" end.
      kopiw "I labor" - toil. A word used of Paul's pastoral efforts.
      agwnizomenoV (agwnizomai) pres. part. "struggling" - striving. "I am toiling strenuously", NEB.
      kata "-" - according to. The sense of this preposition here is probably one of means, Paul labors "relying upon", "depending on" the energy which God supplies, ie. his divine power.
      en emoi en dunamei "which so powerfully works in me" - in me with power. "Power" is best taken adverbally, "in me powerfully."

Ministry today (an introduction to the sample sermon)
      The function of a clergyman is a rather strange one these days. There was a time when the local minister not only dealt with the spiritual ills of his local community, but with matters of law and even medicine. Today we're not quite sure what the minister/priest is supposed to do. The job description is highly fluid, both in the church and the wider community. In the secular society the function of a clergyman is ever decreasing. People are even using celebrants to say the last words over their dead. This is surely a sign that the minister's public role is coming to an end.
      Yet, the perceived function of a clergyman within the Christian fellowship is just as fluid. What is their role? Is it an administrator, counselor, teacher, public relations officer, press secretary, writer, actor, service convener.......? Maybe it's all of these. Watching how clergy perform, it seems that they see their roles in many and varied ways. Some see their role as social workers, others as media personalities. Many clergy still see their role as a teacher of God's Word, yet these days there are many in the congregation who would claim the right to teach the Bible. Even at this point, the authority of our clergy is undermined. Few would recognize their minister as a Rector (ruler).
      As a result, clergy are facing an identity crises. Many are quite lost and have left the ministry. Yet, the problem is not just clerical, but also congregational. Each member of a congregation sees the function of their minister differently. All this does is produce a host of impossible expectations.
      It is true that most ministers find themselves as public functionaries of an institutional religious organization. They perform a two-fold function in the church - managing the fishing-boat and the sheep-fold. In doing this they wear numerous hats: manager, public relations officer, conciliator ..... and so on. Of course, if we see this as the prime function of the clergyman then we are in trouble. We then select ministers to fill a non-substantial slot.
      The prime role of a minister/pastor/priest is teacher - "messengers, watchmen, and stewards (servants) of the Lord." The clergyman takes the New Testament role of "presbyter" (teaching elder) to exercise oversight in the official teaching role of the church.


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